The development of early Mormon religion is best viewed in the context of multiple discourses, each of which contained various competing symbols. These discourses shaped the mind and world-view of early Latter-day Saints and determined in part their behavior. Prophetic symbols existed simultaneously with other, more American symbols; and while neither discourse excluded the other, a prophetic discourse gradually came to dominate. At the same time, however, the American discourse in Mormon religion remained intact and continued to influence the behavior and actions of early Mormons.

This thesis examined the Nonconformist denominational membership in the Borough of Leeds during the early Victorian era to determine the social composition of its members. The chapel goers of Old Dissent, represented by the Unitarians, Baptists, Independents, and the Society of Friends, and New Dissent, represented by the Wesleyan Methodists, Methodist New Connexion, Primitive Methodists and the Mormons were the basis for this study. The results of the occupational, residential, family, and migration analysis revealed a surprisingly high percentage of working classes (72) represented among the Dissenters. This fact flys in the face of contemporary observation and historical investigation, which placed English Nonconformity as a middle class phenomenon. There were also significant differences among the denominations. The Friends displayed an upper middle class orientation, the Unitarians and Independents, were more educated, with slightly less than half their membership middle class, and the remaining denominations proved to be more attractive to the working classes.

This thesis is a study of the members of the Manchester Branch of the Church of Jesus Christ of Latter-day Saints from 1838 – 1860. It is a social examination of the converts and reveals that Manchester Mormons were prototypes of many members who joined the Church throughout England.Most Mormons were young, and were baptized in their twenties or early thirties. Many were single. The Mormon congregation was representative of the working class citizenry of town. Almost all worked with their hands. Living conditions varied. Some members were affluent by working class standards and some barely survived. However, the majority were able to live.Manchester Mormons were people in a community within a community. Despite their diverse economic circumstances, they were united by a common bond, their religion. They were able to help each other economically and spiritually. While most of their neighbors were apathetic to religion, Mormons were seekers for truth, and found it in their new religion.

Recent sociological studies propose a model for understanding early Mormonism in its cultural context. Such models, while experimental, suggest commonalities between Mormonism and contemporary millennial sects. Enthusiastic beginnings, early convert response to American millennialism, the containment of charisma through institutionalization, discomfiture of Mormon millenial expectation, and the process of apostasy within the church provide the parameters of this study.The life of Hiram Page, an early convert, is used as a foil to this end. Page is prototypal of the original band of followers who were attracted to Joseph Smith. Drawn to Joseph for spiritual comfort, Page and his associates supported the Prophet's work, testified of the extraordinary events of the Mormon Restoration, and as the first believers made the movement possible. Later, they became dissatisfied with the developmental church and withdrew from fellowship in an attempt to reestablish what they perceived as the original and pristine expressions of Mormonism.

This thesis discusses how the gender dynamics and religious festivals of the Yoruba people in Isaga Orile were not affected by colonialism. The study draws on various accounts, particularly from the Church Missionary Society’s journals, to attest to colonialism's restructuring of male political hegemony. Focusing on two major festivals, Gelede and Oro, the study argues that men's inclusion in Gelede reinforces female supremacy, while the Oro society shows men's hegemony and restrains women from its activities. The study found that gender dominants in these festivals played complementary roles by mirroring female and male roles within the Isaga Orile political system. The study concludes that these festivals strengthened political and gender dynamics in pre-colonial times and continued to do so during the British colonial regime, providing opportunities for women and men to assert their dominance and complement each other's roles in society, despite the restructuring of male political hegemony by colonialism.

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Christ*innen, und damit Angehörige der evangelisch-lutherischen Kirche, singen. Diese banal anmutende Feststellung unterschlägt jedoch in gewissem Maße, dass dem nicht immer so war. Die in den ev.-luth. Landeskirchen verbreitete Praxis des Gemeindegesangs hat sich in den Westkirchen zu großen Teilen erst während des 16. Jahrhunderts etabliert – wohl auch deswegen wird die Reformation gerne als ‚Singbewegung‘ bezeichnet. Dass die Reformation in vielerlei Hinsicht Produkt einer profunden Veränderung von Mediennutzung war, ist nicht von der Hand zu weisen, doch ergibt sich aus dieser Feststellung die Notwendigkeit, eine mikrohistorische Überprüfung des Postulats eines folgenschweren Zusammenspiels von Musik als Kommunikationsmedium und der Reformation zu vollziehen. Welchen Einfluss hatte die Praxis gemeindegetragenen Liedgesangs auf die konfessionellen Aushandlungsprozesse des 16. Jh. auf der Ebene der populären Frömmigkeit? Dieser Fragestellung widmet sich meine Forschung mit dem Anspruch, unter Zuhilfenahme eines interdisziplinären Methodenspektrums einen religionsmusikologischen, mithin religionsästhetischen, eine mikrohistorische Untersuchung transregionaler religiöser Verflechtungen vorzunehmen. Als Beispiel hierfür dient die böhmische Bergstadt St. Joachimsthal in den frühen Jahren der lutherischen Reformation bis 1565, worin anhand sowohl anhand schriftlicher Quellen (bspw. Predigten) als auch Musikalien (Gesangbücher, Antiphonarien) die populäre Frömmigkeit einer frühneuzeitlichen Stadt in ihrer klanglichen und somit sinnlich-affektiven Medialität nachgezeichnet wird.

This thesis is an examination of the long historical processes that have led to the Israel/Palestine conflict to the contemporary period, focusing mostly on the period before Israeli independence and the 1948 war that created the Jewish state. As Zionism emerged at the turn of the twentieth century to combat the antisemitism of Europe, practical and political facets of the movement sought immigration to Palestine, an area occupied by a large population of Arab natives. The answer to how the Zionists would achieve a Jewish state in that region, largely ignoring the indigenous population, fostered disagreements and a split in the Zionist ideology. The Revisionist Zionist organization was founded by Ze’ev Jabotinsky and favored a more militant orientation. With an “Iron Wall” manifesto, and as time passed and international aid waned, the Revisionists evolved into an anticolonial movement that not only viewed Palestinians as an obstacle to the Jewish state but turned their anticolonial furor toward the British and United Nations threats. That evolution reached a crescendo in 1948 when the Revisionist paramilitary group Lehi assassinated the UN Mediator, Count Bernadotte. That act was a catalyst that began the end of the war and the solidification of a Palestinian refugee crisis that persists to the present. As the Iron Wall Doctrine evolved from the early teachings of Jabotinsky through anticolonial violence and the removal of native Arabs from the new state of Israel, future prime ministers who were former Revisionist terrorists maintained the prescribed perpetual state of war Jabotinsky predicted with the now landless Palestinians. This research concludes that both Jabotinsky and Bernadotte were crucial characters in the narrative that allowed for the Iron Wall Doctrine, and thus the Jewish state, to not only exist but to carry on beyond the 1948 independence into the long standing conflict it has become.

Ce mémoire présente une exploration décoloniale et transdisciplinaire des doctrines et pratiques de la confrérie soufie transnationale Burhaniya, dans le monde arabe et en Occident. Il traite principalement de la période s’étendant de la fondation de la confrérie en 1938 jusqu’en 2012. Pour bien contextualiser les particularités de l’émergence de cette confrérie moderne, ce mémoire présente tout d’abord son ancrage historique par l’étude de ses racines en lien avec l’histoire du soufisme en Afrique du Nord et en Asie de l’Ouest. Puis, ce mémoire offre une analyse comparative de certains des principaux contextes nationaux où s’est disséminée cette confrérie, à partir du Soudan, vers l’Égypte, la France, l’Allemagne, les États-Unis et le Canada. Suite à ses recherches, l’auteur conclut que les cheikhs de la Burhaniya ont facilité l’expansion de la confrérie en occident et ont perpétué un héritage soufi plutôt traditionnel au sein du monde moderne. Ils ont su le faire en préservant les doctrines fondamentales de leur tradition tout en adaptant leurs pratiques à divers contextes. / This thesis presents a decolonial and transdisciplinary examination of the doctrines and practices of the transnational Burhaniya Sufi order, in the Arab World and in the West. The main time period under consideration is from the foundation of the order in 1938 until 2012. In order to contextualize the particularities of this modern order’s emergence, this thesis begins by presenting its historical roots related to the history of Sufism in North Africa and West Asia. Then, the thesis offers a comparative analysis of certain national contexts in which the order was disseminated, from Sudan to Egypt, France, Germany, the United States, and Canada. The author concludes from his findings that the sheikhs of the Burhaniya have facilitated the expansion of their order in the West, and perpetuated a fairly traditional Sufi heritage in the modern world. They have done so by combining strong commitment to core doctrines and adaptability to contexts of practice.

S’il est généralement reconnu que le processus d’institutionnalisation de l’Église s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople. Après une étude attentive du troisième canon du concile de Constantinople I mise en relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église. L’analyse des modalités de la primauté d’honneur de Constantinople montre bien qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème. / Even though it is generally accepted that the Church institutionalization process accelerated in the IVth century, some of its steps are less known. This dissertation tries to assess John Chrysostom’s importance in the emergence of Constantinople’s primacy of honour. After a thorough study of the third canon of the council of Constantinople I and of the opinion of three contemporary authors, namely Palladius of Helenopolis, Socrates of Constantinople and Sozomenos, the results of this works are that John Chrysostom’s episcopate fostered the implementation of this preeminence in the Church. The analysis of the terms of the primacy of honour of Constantinople shows that historically, the bishops of Old and New Rome did not build their primacy with the same arguments. Clarifying these elements is not a way to make a stand in the current ecumenical debate, but rather is a preliminary step to a better understanding of the problem.